1.23.2008

I haven't read XicanoPwr's blog in quite some time because I've been very busy with my work and school. However reading this blog right here reminds me of how great this blog truly is:

I originally wrote this post on Scholars and Rogues as part of the Scholars and Rogues’ Scrogues Gallery. When I was asked to do a write-up for Oscar Zeta Acosta, I was happy to do it. As I was doing my research on Oscar, something mystical came over me. It was like I was meant to write his story. I like most people who hear Oscar’s name, know him for his literary works, Autobiography of a Brown Buffalo (1972) and The Revolt of the Cockroach People (1973). What I never realized was that Oscar was not only an author but a legendary and compelling figure in the Chicano movement in the late 1960s. Oscar never really received his due in Chicano history - a history that not remains only in the shadows of the general American culture, but hardly ever mentioned among the younger generation of the Latina/o community. This is my tribute to Oscar Zeta Acosta, “The Brown Buffalo,” and hopefully I am able to shine a light to a man who not only help change contemporary literature along with his good friend Hunter S. Thompson but also put his mark on case law and his role in the Chicano movement. Here is to you Brown Buffalo, wherever you are.

1.14.2008

I haven't been blogging lately because I injured my back at work. Not a serious injury, just a back sprain. I'll blog more on that latter. In the mean time, some workplace safety issues I just read up on regarding miners. UPS has a lot of safety issues itself and I should know since I'm the union representative on the local safety committee. More on all of that latter though:

The Mine Safety and Health Administration’s (MSHA’s) foot-dragging on developing new mine safety rules mandated by the 2006 MINER Act and other legislation has caught up with it. Now, the agency is begging for help.

1.09.2008

Many Americans ask themselves why is that black citizens remain the outsiders in this supposed moral society that rewards hard work. Many people wonder why black citizens have made so little progress in the following 143 years after the abolition of slavery. What they do not know is that there was a time when black Americans lived in better more racially diverse conditions during the 1870s and the earlier 1880s, when Reconstruction was struggling to avoid the vise-like death grip that burgeoning white supremacy had caught it in. Many Americans do not realize that de jure residential segregation grew progressivly worse until around 1968, and that it did not start to somewhat decrease until the 1970s, 1980s, well after the Civil Rights Movement had ended.

1.03.2008

I've been reading this book these past couple of weeks entitled The Heart of Whiteness: Confronting Race, Racism, and White Privilege by University of Texas at Austin professor Robert Jensen. It's a nice, short read (approx. 96 pages) about the mechanics of racism and white privilege, and how whites maintain the racial hierarchy through their unwillingness to address the fact that we live in a white supremacist society. Rather than merely examining the affects of racism on people of color, the book turns its attention to whiteness and how a system of white privilege, supported and perpetuated by whites, also damages whites by inhibiting them from making meaningful connections with other human beings.

In one of the later chapters Professor Jensen also offers some pretty sound advice on organizing people around the various forms of inequality that exist:

If I were to attempt any statement about solutions, it is that progressive social change requires one to go forward with passion and a sense of commitment in what one is fighting for, while at the same time being realistic about just how much one really understands a complex world. Those two things often are in conflict. To find the courage and energy it takes to stand against power, one has to believe deeply in the cause. There are few traditional rewards of status or material wealth to be gained in movements for progressive social change, and the more radical the movement, the fewer the rewards. So, the motivation for most people is passion and a belief that we are right. But at the same time, we have to retain an understanding that while we may be right in some sense about the quest for justice, our specific analysis at any given moment may be slightly off, or maybe even drastically wrong. If we are not open intellectual and moral humility, we are more likely to make mistakes, possibly quite serious mistakes, at some point. This is especially true of people in the more privileged sectors of society... One general principle can help guide us in these endeavors: As we struggle with how to confront these systems of power and privilege, we should go toward that which most frightens us... When we are dealing with issues of oppression, we are most likely to make progress when we face the things that we wish we did not have to face (85, 86).

With this in mind, it's important to realize that many of the significant social, political, gains made throughout history didn't simply come about through people rigorously lobbying or "getting out the vote." "The powers that be" didn't simply hand over the eight-hour work day, give women the right to vote, or end Jim Crow segregation out of the goodness of their hearts. Those things were a result of struggle -- of people out in the streets getting their heads cracked open by the police and/or military. Some of what Jensen states above reminds me of that one Mao Zedong quote:

A revolution is not a dinner party, or writing an essay, or painting a picture, or doing embroidery; it cannot be so refined, so leisurely and gentle, so temperate, kind, courteous, restrained and magnanimous. A revolution is an insurrection, an act of violence by which one class overthrows another.

The road to equality may not be pleasant one, but as Jensen suggests in his book, if we are earnest about creating a fair and just society than we (particularly those of us with privilege) have to accept that it does not come without costs. Part of the struggle entails that we realize and give up our privilege. It will be painful -- not as painful as the pain that the more oppressed experience, but it is a necessary pain that we must endure we if wish to recognize the truth and to eradicate the various "-isms" that inhibit us from realizing our full human potential.

If you're interested in reading excerpts from the The Heart of Whiteness: Confronting Race, Racism, and White Privilege you can check them out here at the author's homepage.

Double Consciousness is a term that comes from the pen of W. E. B. Du Bois which was made popular in his book The Souls of Black Folk. For Du Bois it meant “always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity” and of having two identities, one being American and the other being a person of color. “Two warring ideals in one dark body.” The title is also a pun on the fact that the two blog founders/editors are of different ethnicities which obviously effects the way they perceive the world. Jack Stephens is white (three-quarters Irish and one-quarter Guatemalan) and C is Pilipino. Despite this fact they are both unified in their thought on critiquing white privilege in American society and in combating its effects on people of color.